序言
§1
序言Preface
§2
在将我这第三卷小书呈现在公众面前时，我得到了安慰，因为确信主使我成了祂卑微的器皿，将一些宝贵的亮光照在过去。古时的圣人们所叙述的圣史是简要的。灵感之言并不轻易表扬信徒的高尚行为和圣洁生活。例如，圣经只用一句话就概述了义人以诺的生平：“以诺与上帝同行，上帝将他取去，他就不在世了”（创5:24）。{3SG v.1}[1]
§3
In presenting this, my third little volume, to the public, I am comforted with the conviction that the Lord has made me his humble instrument in shedding some rays of precious light upon the past. Sacred History, relating to holy men of old, is brief. Inspiration has dealt sparingly in praise of the noble deeds and holy lives of the faithful. For example, the life of righteous Enoch is summed up in these words: “And Enoch walked with God, and he was not, for God took him.”?{3SG v.1}[1]
§4
另一方面，曾经分别为圣并蒙上帝眷爱的上帝仆人们的种种错误、罪恶和卑鄙的背道却在圣史中得到详尽描述，作为对后来世代的警告。{3SG v.2}[2]
§5
On the other hand, the errors, sins, and vile apostasies of some, who had been the consecrated and favored servants of God, are dwelt upon in Sacred History at length, as a warning to after generations.?{3SG v.2}[2]
§6
背道的惨史在旧约圣经中占了很大的篇幅，背信之人咬住这些不放，并用卑鄙的暗讽欺骗许多人，不分青红皂白地说圣经中的人都是坏人，甚至亵渎地宣称圣经是鼓励犯罪的。{3SG v.3}[3]
§7
Infidelity has seized upon the sad history of apostasy, which occupies so large space in the Old Testament, and has deceived many with the base insinuation that the men of the Bible, without distinction, were bad men, and has even blasphemously asserted that the Sacred Scriptures sanction crime.?{3SG v.3}[3]
§8
因为信心的伟大真相，连同古时圣人们的历史，已在异象中展开在我面前；也因上帝从未轻看背道之罪的重要事实，我便空前确信，对这些真相的无知，以及一些懂道理的人狡猾地利用这种无知，乃是背信的主要堡垒。若是我就这些要点所写的内容会帮助任何人，愿上帝受赞美。 {3SG v.4}[4]
§9
Since the great facts of faith, connected with the history of holy men of old, have been opened to me in vision; also, the important fact that God has nowhere lightly regarded?the sin of the apostate, I have been more than ever convinced that ignorance as to these facts, and the wily advantage taken of this ignorance by some who know better, are the grand bulwarks of infidelity. If what I have written upon these points shall help any mind, let God be praised.?{3SG v.4}[4]
§10
当我开始写作时，曾希望把全部内容都写在本卷里，但我不得不结束了希伯来人的历史，在另一卷中开始写扫罗、大卫、所罗门和其他人的情况，并且论述健康问题。[5]
§11
When I commenced writing, I hoped to bring all into this volume, but am obliged to close the history of the Hebrews, take up the cases of Saul, David, Solomon, and others, and treat upon the subject of Health, in another volume.?{3SG vi.1}[5]
§12
怀爱伦-1864年7月于巴特尔克里克 {3SG vi.1}[6]
§13
E. G. W.Battle Creek, July, 1864.[6]
§14
【属灵的恩赐】
§15
我们提出属灵的恩赐永存这种圣经要道的基础乃是那个最初的使命：[7]
§16
【Spiritual Gifts】
§17
We present as the ground-work of the scriptural doctrine of the perpetuity of spiritual gifts, the original commission.?{3SG 9.1}[7]
§18
《马可福音》16:15-20. “你们往普天下去，传福音给作凡受造的听。信而受洗的，必然得救；不信的，必被定罪。信的人必有神迹随着他们，就是奉我的名赶鬼；说新方言；手能拿蛇；若喝了什么毒物，也必不受害；手按病人，病人就必好了。主耶稣和他们说完了话，后来被接到天上，坐在上帝的右边。门徒出去，到处宣传福音。主和他们同工，用神迹随着，证实所传的道。阿们！”[8]
§19
Mark 16:15-20. “Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; But he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing it shall not hurt them. They shall lay hands on the sick and they shall recover. So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen.”?{3SG 9.2}[8]
§20
《马太福音》28:18-20. “天上地下所有的权柄都赐给我了。所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的，都教训他们遵守，我就常与你们同在，直到世界的末了。”[9]
§21
Matthew 28:18-20. “All power is given unto me in heaven and in earth. Go Ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you, and Lo, I am with you alway, even unto the end of the world. Amen.”?{3SG 9.3}[9]
§22
这个崇高的使命涉及福音、信心、洗礼、救恩和属灵的恩赐。只要还有罪人听，就要传福音。信心在基督教时代始终是同样不可缺少的。洗礼是教会中一种不间断的圣礼。十九世纪的传道人“奉父、子、圣灵的名”给人施洗，是因为那个最初的使命始终要求这样做。只要还有罪人可以得救，就要继续遵守这个使命所规定的得救条件。与这一切平行，我们在这个使命中还发现了属灵的恩赐。没有证据表明这些恩赐仅限于基督教任何特殊的时代，单单这个使命就足以证明这些恩赐的永存性。[10]
§23
This high commission relates to the gospel, to faith,?to baptism, to salvation, and to spiritual gifts. The gospel was to be preached as long as there were sinners to hear it. Faith is equally requisite throughout the Christian age. Baptism is a perpetual ordinance in the church, and the ministers of the nineteenth century baptize “In the name of the father, and of the son, and of the Holy Ghost,” Because the original commission requires it. The terms of salvation stated in this commission were to be held out as long as sinners might be saved. Running parallel with all these, we find in the same commission spiritual gifts. In the absence of proof that the gifts were to be restricted to any particular age of the Christian Church, this commission alone is sufficient evidence of their perpetuity.?{3SG 9.4}[10]
§24
有些人以这种方式对使徒和应该相信使徒话语的人加以区别：使徒有恩赐，信徒没有；他们还认为自己在我们主的祷告中看到了这两等人的区别（《约翰福音》17章）。我们引用主在最初的使命中所说的话来回答这个问题，“信的人必有神迹随着他们。”或，照乔治.坎贝尔博士的的译法：“这些创造奇迹的能力必伴随着信徒们。”或，照韦克菲尔德的译法：“这些神迹必伴随着信徒们。”何时能说明只有最早的那批基督徒才需要有信心，就可以证明只有他们才拥有属灵的恩赐了。[11]
§25
Some make a distinction between the apostles, and those who should believe on their word, on this wise: the apostles had the gifts, the believers were not to have them; and they think they see this distinction between the two classes in our Lord’s prayer.?John 17. We reply to this by quoting the words of our Lord in the original commission, as follows; “And these signs shall follow them that?believe.” or, as Dr. Geo. Campbell translates, “These miraculous powers shall attend the?believers.” or, as Wakefield renders, “These signs will accompany?believers.” when it can be shown that to?believe?was required of the first Christians only, then it may be proved that the gifts were for them alone.?{3SG 10.1}[11]
§26
当我们的主说：“我就常与你们同在，直到世界的末了”时，祂所发恩慈的应许乃是这些恩赐永存的最有力的证据。祂既不是要亲自与祂的子民同在，那么祂要怎样与他们同在呢？上帝所默示的圣经说明主被接到天上以后：“门徒出去，到处宣传福音。主和他们同工，用神迹随着，证实所传的道。”[12]
§27
The gracious promise of our Lord in this commission, when He says, “And lo, I am with you alway, even unto the end of the world,” is the strongest proof of the perpetuity of the gifts. He was not to be personally?with His people, no; but how was He to be with them? The inspired record states that after the Lord was received up into heaven, “they went forth, and preached everywhere, the Lord?working with them,?and confirming the word with signs following.”?{3SG 10.2}[12]
§28
这个应许不能被局限于蒙拣选的十二门徒的一生，也不能局限于初世纪的信徒，因为它是直到世界末了的。“我就常与你们同在，直到世界的末了。”就是直到基督徒时代的末了。要是有人说这是指犹太时代的末了，我们就答复说：犹太体制在基督去世之前就结束了，四十二天之后主才发出这个使命。我们给出两段经文作证据。西2:14：“又涂抹了在律例上所写攻击我们，有碍於我们的字据，把它撤去，钉在十字架上。”但9:27：“一七之半，祂必使祭祀与供献止息。”这个预言在弥赛亚死的时候应验了，就是在那七十个七的最后一个七的中间。此后犹太人那预表性的牺牲就不再有价值了，因为伟大的原型、实体的牺牲已经献上了。基督在升天之前发出了这个使命：可16:19，这至少是在祂被钉十字架之后四十二天。[13]
§29
This promise cannot be restricted to the lifetime of the chosen twelve, nor to the Christians of the first century, for it extends to the end of the world [aion]?age.?“Lo, I am with you alway, even unto the end of the world,” to the end of the Christian age. If it be said that the Jewish age is her meant, we reply, that dispensation closed with the death of Christ, forty-two days before this commission was given. We give two passages as proof.?Colossians 2:14. “Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”?Daniel 9:27. “In the midst of the week he shall cause the sacrifice and oblation to cease.” This prophecy was fulfilled at the death of the Messiah, in the middle of the last of the seventy weeks. There the Jewish typical sacrifices ceased to be of any virtue, when the great antitypical sacrifice was offered. Christ gave this commission just before His ascension,?Mark 16:19, which was at least forty-two days after His crucifixion.?{3SG 11.1}[13]
§30
此外，如果假定这节经文中世界的末了指犹太时代的末了，就得把福音和这个使命中的其它一切细节都带回到这个体制结束的时候，使现在和它毫无关系。这种观点太荒谬了，无需进一步评论。[14]
§31
Again, to suppose that the end of the world here means the close of the Jewish age, would be to carry back the gospel, with all the other specifications in the commission, to the Jewish age, to close with that dispensation, and leave the present without it. This view is too absurd to need any further comment.?{3SG 11.2}[14]
§32
现在我们来看看保罗的见证。弗4:4-13：“身体只有一个，圣灵只有一个，正如你们蒙召同有一个指望。一主，一信，一洗，一上帝，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。我们各人蒙恩，都是照基督所量给各人的恩赐。所以经上说：祂升上高天的时候，掳掠了仇敌，将各样的恩赐赏给人。……祂所赐的，有使徒，有先知，有传福音的，有牧师和教师，为要成全圣徒，各尽其职，建立基督的身体，直等到我们众人在真道上同归于一，认识上帝的儿子，得以长大成人，满有基督长成的身量。”[15]
§33
We now come to the testimony of Paul.?Ephesians 4:4-13. “There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, when he ascended on high, he led captivity captive, and gave gifts unto men.......and he gave some, apostles, and some, prophets, and some, evangelists, and some, pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man unto the measure of the stature of the fullness of Christ.”?{3SG 11.3}[15]
§34
使徒先提出合一的问题，宣布身体只有一个，圣灵只有一个，同有一个指望，一主，一信；一洗，一上帝，就是众人的父。然后他便提出各样 恩赐是上帝计划用来使教会合一的手段。他提到基督升天。祂带了一大批俘虏离开坟墓到天上去的时候，正是祂将各样的恩赐分给人的时候。然后他提到了一些恩赐，是同时为同样的目的赐下的，而且全部延伸到同一个时间点。[16]
§35
The apostle first presents the subject of unity, in the declaration that there is one body, one Spirit, one hope, one Lord, one faith; one baptism, one God and Father of all. He then presents the gifts as the means by which God designed to secure the unity of the church. He refers to Christ’s ascension, when He led up to heaven a multitude of captives from their graves, as the time when the gifts were bestowed. He then mentions some of the gifts, given at the same time, for the same objects, and all to extend to the same point of time.?{3SG 12.1}[16]
§36
应该承认，传福音的、牧师和教师是延伸到基督教时代末了的。那么其它恩赐为何不也这样呢？要是据说使徒所描述的这种合一而且完全的状态是在教会过去的历史中，那么我们就要回答说，传福音的、牧师和教师也随着那种幸福的局面结束了。然而凡承认这些恩赐永存的人，也必须承认其它恩赐的永存性。[17]
§37
It will be admitted that evangelists, pastors, and teachers, were to extend to the end of the Christian age. Then why not the others? If it be said that the state of unity and perfection described by the apostle is in the past history of the church, then we reply that evangelists, pastors, and teachers, ceased?with that happy state of things. But he who admits the perpetuity of these, must acknowledge the perpetuity of the others.?{3SG 12.2}[17]
§38
值得注意的是，保罗写给以弗所人的书信写于公元64年，而且是指望教会从那时起藉着恩赐在将来达到那种合一完全的状态，使徒说：“直等到我们众人在真道上同归于一。”要是保罗在他的日子或在过去看不到这种合一与完全，我们肯定也不会在教会过去的历史中看到这种状态。因此，这些恩赐永存，并且在末后的日子以大能显现，使教会合一完全，准备好在耶稣基督复临时变化升天。[18]
§39
It is worthy of notice that Paul’s letter to the Eephesians was written A. D. 64, and that from that point it looks to the future for that unity and perfection of the church to be accomplished by the gifts, “till we all come in the unity of the faith,” says the apostle. If Paul could not see this unity and perfection in his day, or in the past, certainly we cannot see it in the past history of the church; hence the perpetuity of the gifts, and their revival in the last days in great power to unite and perfect the church ready for translation to heaven at the second coming of Jesus Christ.?{3SG 13.1}[18]
§40
保罗在写给哥林多人的书信中很明确地说到了属灵恩赐的问题。他在林前12:1说：“弟兄们，论到属灵的恩赐，我不愿意你们不明白。”他视这个问题为一个最重要的问题，并且敦促弟兄们明白它。然而他在所关于这个问题的论述中，没有一次暗示这些恩赐要在那完全荣耀之日来到之前就止息。使徒打算教导哥林多人这个问题。他不愿意他们不明白。所以，要是这些恩赐只是计划给最初那批基督徒的，我们就可期待在他的书信中的某处会提到他们，并就这一点给出指示。我们确信在他的书信中并没有这类的暗示。保罗反而明确地指出了这些恩赐会止息的时间。林前13:8-12：“爱是永不止息。先知讲道之能终必归于无有；说方言之能终必停止；知识也终必归于无有。我们现在所知道的有限，先知所讲的也有限，等那完全的来到，这有限的必归于无有了。我作孩子的时候，话语象孩子，心思象孩子，意念象孩子，既成了人，就把孩子的事丢弃了。我们如今仿佛对着镜子观看，模糊不清；到那时就要面对面了。我如今所知道的有限，到那时就全知道，如同主知道我一样。”[19]
§41
Paul, in his letter to the Corinthians, has spoken very definitely upon the subject of spiritual gifts. In?1 Corinthians 12:1, he says: “Now concerning spiritual gifts, brethren, I would not have you ignorant.” He regarded this subject as one of the highest importance, and urges an understanding of it. But in all he has said relative to it, he has not once intimated that the gifts were to cease before the perfect day of glory should come. The apostle proposes to instruct the Corinthians on the subject. He would not have them ignorant in regard to it. Therefore if the gifts were designed for the first Christians only, we might expect to find somewhere in his epistles to them, some instruction on the point. We affirm that there is not an intimation of the kind to be found in his letters to them. But Paul does clearly point out the time when the gifts will cease.?1 Corinthians 13:8-12. “Charity [agape—love,] never faileth: but whether there be?prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things. For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known.”?{3SG 13.2}[19]
§42
使徒在这些经文中将必死的状态与不朽的状态、现在的不完全与将来的完全、我们必须凭信而行的阴云密布的今生与开放荣耀的来生作了对比。在这里，我们只知道一部分，预言一部分；在那里，不完全的将被废掉。在这里，我们仿佛对着镜子观看，模糊不清；在那里，就要面对面了。在这里，我们知道的有限；在那里，我们就全知道，如同主知道我们一样。爱会永不止息。在这里，是最高的基督徒恩典；在那里，将是永永远远不朽的最高荣耀。在这种意义上，爱必永不止息。然而预言会止息，方言会止息，知识也会归于无有。通过这些模糊的媒介发出的天国的亮光，以及圣灵的其它恩赐，被描绘为只是有限的，将被那完全荣耀之日所取代，那时我们就能面对面与上帝、基督和天使谈话，如同始祖在罪恶侵入前在伊甸园中与上帝交谈一样。但那是什么时候呢？这才是关键问题。这些恩赐什么时候会归于无有呢？让保罗来回答吧：“等那完全的来到，这有限的必归于无有了。”“愿众民都说：阿们！”[20]
§43
The apostle here contrasts the mortal state with the immortal; the present imperfect, with that which will be perfect; the cloudy present while we walk by faith, with the open glory of the life to come. Here, we only know in part, prophesy in part; there, that which is in part will be done away. Here, we see through a glass darkly; there, face to face. Here, we know in part; there, we shall know, even as we are known. Charity, or love, will never end. Here, it is the highest Christian grace; there, it will be the crowning glory of immortals forever and forever. In this sense, love will never fail. But prophecies will fail, tongues will cease, and knowledge will vanish away. The light of heaven through the dim medium of these, and the other gifts of the Holy Spirit, is represented as being only in part, and is to be superseded by the perfect day of glory when we may talk face to face with God, Christ, and angels, as our first parents talked with God in Eden before sin entered. But when? This is the vital question. When were the gifts to be done away? Let Paul answer: “But when that which is perfect is come, then that which?is in part shall be done away.” “And let all the people say, Amen.”?{3SG 14.1}[20]
§44
使徒在林前12:28中更充分地提出了这些恩赐：“上帝在教会所设立的：第一是使徒，第二是先知，第三是教师，其次是行异能的，再次是得恩赐医病的，帮助人的，治理事的，说方言的。”[21]
§45
The apostle presents the gifts more fully in?1 Corinthians 12:28. “And God set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles, then gifts of healings, helps, governments, diversities of tongues.”?{3SG 15.1}[21]
§46
上帝将这些恩赐设立在教会中。哪里有经文宣布这些恩赐已被移出教会了呢？这里提到八种恩赐，并且按着它们的重要性依次提出。“第一，”“第二，”“第三，”等等，指的是重要性，而不是指时间，这是显而易见的，因为保罗在上下文中主要在讲某些恩赐的相对价值，并在第31节中说：“你们要切切的求那更大的恩赐。”[22]
§47
God set them in the church. And where is the text that declares that they have been set out of the church? Here are eight gifts mentioned, and given in their order of importance. That “first,” “secondarily,” “thirdly,” and so on, refer to importance, and not to time, is evident from the fact that Paul in this connection dwells largely upon the relative value of some of the gifts, and in?verse 31?says, “Covet earnestly the best gifts.”?{3SG 15.2}[22]
§48
林前1:4-8：“我常为你们感谢我的上帝，因上帝在基督耶稣里所赐给你们的恩惠；又因你们在祂里面凡事富足，口才、知识都全备，正如我为基督作的见证，在你们心里得以坚固，以致你们在恩赐上没有一样不及人的，等候我们的主耶稣基督显现。祂也必坚固你们到底，叫你们在我们主耶稣基督的日子无可责备。上帝是信实的，你们原是被祂所召，好与祂儿子我们的主耶稣基督一同得分。弟兄们，我藉我们主耶稣基督的名，劝你们都说一样的话。你们中间也不可分党，只要一心一意，彼此相合。”[23]
§49
1 Corinthians 1:4-8. “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; That in everything ye are enriched by him, in all utterance, and in all knowledge; Even as the testimony of Christ was confirmed in you; So that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ, who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his son Jesus Christ our Lord. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; But that ye be perfectly joined together in the same mind and in the same judgment.”?{3SG 15.3}[23]
§50
这些恩赐被安置在基督教会中。上帝把它们设立在那里。我断定哥林多的信徒大受其益，因为保罗在写给他们的书信中用了许多篇幅明确地说到这些恩赐的适当运用。在上面引用的经文中，使徒为他们感谢上帝，因上帝藉着耶稣基督赐给他们的恩惠，又因他们得以凡事富足，口才、知识都全备，正如基督的见证在他们的心里得以坚固。我们若是转到启19:10，查考圣经对耶稣的见证的定义，就会发现：“耶稣的见证就是预言之灵。”他们因此得以富足，口才知识都全备。[24]
§51
The gifts were planted in the Christian church. God?set them there. And we judge that the Corinthians shared largely of their benefits, from the fact that Paul in his epistles to them, occupies much space in speaking definitely in regard to their proper exercise. In the above quotation the apostle thanks God on their behalf for the grace bestowed upon them by Jesus Christ; that they were enriched in all utterance and knowledge, even as the testimony of Christ was confirmed in them. If we turn to?Revelation 19:10, for an inspired definition of the testimony of Jesus, we read, “For the testimony of Jesus is the spirit of prophecy.” By this they were enriched in knowledge and utterance.?{3SG 15.4}[24]
§52
这个见证无论多么适合使徒写信时的哥林多教会，或从那时到今日的基督徒，这些话中都确实提到了末后的日子：“等候我们的主耶稣基督显现，”“到底，”“我们主耶稣基督的日子。”因此第七节：“以致你们在恩赐上没有一样不及人的，等候我们的主耶稣基督显现，”教导的是这些恩赐的永存性，以及等候主的人有特权享受这一切的恩赐。这里说的“到底”显然指的是时代的末了。[25]
§53
However applicable this testimony might have been to the church at Corinth at the time the apostle wrote, or to Christians from that day to this, certainly especial reference is made to the last days in the expressions, “waiting for the coming of our Lord Jesus Christ,” “the end,” “the day of our Lord Jesus Christ.” Hence?verse 7, “So that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ,” teaches the perpetuity of the gifts, and the privilege of the waiting ones to enjoy them all. The end here mentioned is evidently the end of the age.?{3SG 16.1}[25]
§54
在这段经文的上下文中提到了完全合一的问题。请阅读第10节。保罗在《以弗所书》4:11-14中教导说，赐下这些恩赐为的是“成全圣徒，各尽其职，建立基督的身体，直等到我们众人在真道上同归于一。”他劝哥林多人“都说一样的话。你们中间也不可分党，只要一心一意，彼此相合。”而这也关系到：“以致你们在恩赐上没有一样不及人的，等候我们的主耶稣基督显现。”因此这里说的是那些恩赐的恢复，好团结和预备那些等候耶稣基督复临的人。[26]
§55
Here, in this very connection, the subject of perfect unity is introduced. Read?verse 19. Paul taught the?Ephesians 4:11-14, that the gifts were given “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith.” He exhorts the corinthians to “all speak the same thing, and that there be no divisions among you, but that ye be?perfectly joined together in the same mind, and in the same judgment;” and this, too, in connection with the statement, “that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ.” Then right here comes in the restitution of the gifts to unite and prepare the waiting ones for the second coming of Jesus Christ.?{3SG 16.2}[26]
§56
若是竭力把这个见证带到过去，将之局限于保罗写信时哥林多教会在世的那些人，那么我们就要问：那就是使徒所说我们主耶稣基督的日子吗？他们是在根据圣经等候我们主耶稣基督的降临吗？他们已经“到底”了吗？凡是受过良好教导的复临信徒都会对这些问题作出否定的回答。现在就是根据圣经等候基督复临的时候，这件大事在新约圣经中与“到底”有关。[27]
§57
If an effort be made to carry this testimony back, and restrict it to the very members of the Corinthian church living when Paul wrote, then we inquire, was that what the apostle calls the day of our Lord Jesus Christ? Did they scripturally wait for the coming of our Lord Jesus Christ? Did “the end” then come? All well-instructed Adventists will answer these questions negatively. The present is the time to scripturally wait for the second coming of Christ, which event is associated in the New Testament with “the end.”?{3SG 17.1}[27]
§58
给哥林多人的书信是为基督教会的益处写的，不仅是为当时在世的哥林多教会的基督徒，而且是为了教会，有些内容特别适用于现在。我们都要注意两段经文，使徒虽然在其中显然使用了我们只会用来指当时在世的那些人的话，但是他所说的大事却是在将来。在第15章51,52节中，使徒说：“我如今把一件奥秘的事告诉你们：我们不是都要睡觉，乃是都要改变，就在一霎时，眨眼之间，号筒末次吹响的时候。因号筒要响，死人要复活成为不朽坏的，我们也要改变。”我们岂可说在这段引文中用了两次的“我们”只包括保罗和哥林多教会当时在世的信徒吗？事实不允许这么狭隘地应用经文。保罗和他在哥林多的弟兄们确实睡了——死了。号筒并没有在那时末次吹响。他们谁也没有在一霎时，眨眼之间变成不朽坏的。因此这个见证特别适用于基督复临时活在地上的基督徒。[28]
§59
The epistles to the corinthians were written for the benefit of the Christian church, not for those Christians only then living at Corinth, but for the church, and some portions have a special application to the present time. We will call attention to two passages where the apostle apparently, by the use of the word?we,?addresses only those then living, and yet the events of which he speaks are in the future. In?Chapter 15:51, 52, Paul says, “Behold, I show you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” Shall we say that the word “we” used three times in this quotation, embraces only Paul and the members of the?Church at Corinth then living? Circumstances will not admit of so narrow an application. Paul and his brethren at Corinth did sleep—die. The last trump did not then sound. And none of them were changed to immortality in the twinkling of an eye. Hence this testimony has a special application to Christians who are alive on earth at the second coming of Christ.?{3SG 17.2}[28]
§60
使徒在帖前4:16,18中说：“因为主必亲自从天降临，有呼叫的声音和天使长的声音，又有上帝的号吹响；那在基督里死了的人必先复活。以后我们这活着还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。所以，你们当用这些话彼此劝慰。”他在这段经文中再次用了“我们”这个词，然而所提到的大事在保罗的时代并没有发生。他和他在帖撒罗尼迦的弟兄们并没有变化升天不尝死味。该章以上述引文结束，下一章开篇继续论述这个问题。[29]
§61
The apostle says,?1 Thessalonians 4:16, 17, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel and the trump of God, and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words.” Here he again uses the word, we, but the events mentioned did not occur in Paul’s day. He and his brethren at Thessalonica were not translated to heaven without seeing death. The chapter closes with the above quotation, and the next opens with the continuation of the same subject.?{3SG 18.1}[29]
§62
第5章1-4节：“弟兄们，论到时候、日期，不用写信给你们；因为你们自己明明晓得，主的日子来到，好像夜间的贼一样。人正说‘平安稳妥’的时候，灾祸忽然临到他们，如同产难临到怀胎的妇人一样。他们绝不能逃脱。弟兄们，你们却不在黑暗里，叫那日子临到你们象贼一样。”主的日子乃是“灾祸忽然临到”的日子，是忿怒的日子，新旧约圣经中都将之与基督复临联系起来。这日子不是在过去，因为所用的措辞并不适用于过去世代的基督徒。这里指的是最后一个世代的基督徒，就是当主降临的日子活在地上的男男女女。因此凡真正的复临信徒都会视自己为保罗所提到的“弟兄们，”而且这话特别适用于现在。他在本章中没有改变主题，而是继续阐述那些为主的日子临近而警醒守望之人的实际责任，并在第19-21节中说：“不要消灭圣灵的感动；不要藐视先知的讲论。但要凡事察验，善美的要持守。”这段经文中有三个非常重要的指令：[30]
§63
Chapter 5:1-4. “But of the times and seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For, when they shall say, peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief.” The day of the Lord is the day of “sudden destruction.” It is the day of wrath which is in the?Old and New Testaments associated with the second advent of Christ. This day is not in the past, hence the language is not applicable to the Christians of past generations. The Christians of the last generation—the very men and women who are to be living on the earth when the day of the Lord comes—are here addressed. Hence all true Adventists will regard themselves as the “brethren” Paul addresses, and his language especially applicable to the present time. He continues in this chapter without change, setting forth practical duties applicable to those who are watching for the approach of the day of the Lord, and in?verses 19-21, says, “Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good.” Here are three very important injunctions.?{3SG 18.2}[30]
§64
1. “不要消灭圣灵的感动。”我们用水灭火。而在消灭上帝圣灵感动的许多方法中，最显著的就是疑惑不信。耶稣在祂的本乡也因人们的不信而不能多行异能（太13:58）。目前关于圣灵的运行几乎存在普遍的不信，特别不信这些恩赐的显现。疑惑不信使人将上帝的灵置之度外。它消灭圣灵的感动，使大众容易遭受这些末后日子的种种欺骗。[31]
§65
1. “Quench not the Spirit.” We quench fire with water. And prominent among the means of quenching the Spirit of God is unbelief. Jesus, in His own country, did not many mighty works because of their unbelief. There is at the present time almost a universal state of unbelief in regard to the operations of the Holy Spirit, especially in the manifestation of the gifts. Unbelief shuts the Spirit of God away from the mind. It quenches the Spirit, and leaves the masses exposed to the delusions of these last days.?{3SG 19.1}[31]
§66
此外，那些因不信而消灭了圣灵的感动的人，不会在这些末后的日子分享主藉着先知约珥所应许的大福气，就是彼得在《使徒行传》2:17,18中所引用的：“上帝说：在末后的日子，我要将我的灵浇灌凡有血气的。你们的儿女要说预言；你们的少年人要见异象；老年人要做异梦。在那些日子，我要将我的灵浇灌我的仆人和使女，他们就要说预言。”“早雨”是在五旬节赐下的，并为早期的基督徒所享有，为要使福音的种子发芽生根。“晚雨”来到是要使宝贵的庄稼成熟好收进上帝的仓里。亲爱的读者啊，要当心，免得让不信消灭了你心里圣灵的感动，使你得不到所计划为“信的人”存留的这个大福气。[32]
§67
Again, those who by unbelief quench the Spirit in these last days will be illy prepared to share in the great blessings which God promises by the prophet Joel, quoted by Peter,?Acts 2:17, 18. “And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and your sons and?your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and on my servants and on my handmaidens I will pour out in those days of my Spirit, and they shall prophesy.” The “Former Rain” was given on the day of Pentecost, and enjoyed by the early Christians, to cause the Gospel seed to germinate and take root. The “Latter Rain” is coming to ripen the golden harvest for the garner of God. Take care, dear reader, lest unbelief in you quench the Spirit, and shut you away from this great blessing designed for “them that believe.”?{3SG 19.2}[32]
§68
2. “不要藐视先知的讲论。”这节经文警告我们末后日子的一个危险。震颤派教徒之母安.李的自负主张，摩门教腐败的先知们，一千零一个献身于招魂术事业的作撒但灵媒的先知，以及招魂术一切卑鄙下贱的行为，已令世人对凡属超自然的东西厌恶震惊。魔鬼兴起这些事不仅是要藉此毁灭多人，而且要使他人厌恶，尽可能的驱使他们怀疑不信圣灵的恩赐。因而使人有不分青红皂白一概藐视预言恩赐的危险。[33]
§69
2. “Despise not prophesyings.” We are here warned of one of the dangers of the last days. The pretensions of Ann Lee, the mother of the Shakers, the corrupt prophets of Mormonism, and the one thousand and one of Satan’s medium prophets, devoted to the cause of spiritualism, with all its baseness, have struck the world with disgust at anything like the supernatural. The devil got these things up to not only destroy many souls by them, but to disgust and drive others as far as possible to unbelief in regard to the gifts of the Holy Spirit. Hence the danger of indiscriminately despising all prophesyings.?{3SG 20.1}[33]
§70
3. “要凡事察验，善美的要持守。”这三句话：“不要消灭圣灵的感动；不要藐视先知的讲论。但要凡事察验，善美的要持守”密切相关。所以“凡事”察验的意思并不是指茫茫人世的每一件事，因为这会加给信徒不合理的重负；因此这句话必定限于预言问题。不要藐视先知的讲论，然而要察验他们的讲论，将真币与魔鬼的伪币分开；而且要持守那美善的，就是来自上帝之灵、经受住试验的。我们在此给出三个准则，藉以分辨真假预言：[34]
§71
3. “Prove all things; hold fast that which is good.” The three declarations, “Quench not the Spirit; despise not prophesyings; prove all things, hold fast that which is good,” have a close relation to each other. Therefore the “all things” to be proved, do not mean every thing in the wide world, for this would be imposing an unreasonable tax upon believers; hence the expression must be limited to the subject of?prophesying. Despise not prophesyings, but prove them, and separate the genuine from the counterfeit coin of the devil; and that which is good, which is from the Spirit of God, which will stand the test,?hold fast.?We will here give three rules by which true and false prophesyings may be known:?{3SG 20.2}[34]
§72
1. 太7:15-20. “你们要防备假先知。他们到你们这里来，外面披着羊皮，里面却是残暴的狼。凭着他们的果子，就可以认出他们来。荆棘上岂能摘葡萄呢？蒺藜里岂能摘无花果呢？这样，凡好树都结好果子，惟独坏树结坏果子。好树不能结坏果子；坏树不能结好果子。凡不结好果子的树就砍下来，丢在火里。所以，凭着他们的果子，就可以认出他们来。”[35]
§73
1.?Matthew 7:15-20. “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit, is hewn down and cast into the fire. Wherefore by their fruits ye shall know them.”?{3SG 21.1}[35]
§74
2. 赛8:19, 20. “有人对你们说：“当求问那些交鬼的和行巫术的，就是声音绵蛮，言语微细的。你们便回答说：百姓不当求问自己的上帝吗？岂可为活人求问死人呢？人当以训诲和法度为标准；他们所说的若不与此相符，必不得见晨光。”[36]
§75
2.?Isaiah 8:19, 20. “And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.”?{3SG 21.2}[36]
§76
3. 假先知说柔和的话，预言虚谎的事，并且呼喊说：平安稳妥，这种说法总是讨不献身成圣的自称信主之人喜欢的；因此在招魂术的欺骗中有人喜爱平安稳妥的心。耶14:14：“耶和华对我说：那些先知托我的名说假预言，我并没有打发他们，没有吩咐他们，也没有对他们说话；他们向你们预言的，乃是虚假的异象和占卜，并虚无的事，以及本心的诡诈。”耶23:16,17：“万军之耶和华如此说：这些先知向你们说预言，你们不要听他们的话。他们以虚空教训你们，所说的异象是出于自己的心，不是出于耶和华的口。他们常对藐视我的人说：‘耶和华说：你们必享平安’；又对一切按自己顽梗之心而行的人说：‘必没有灾祸临到你们。’”耶8:10,11：“因为他们从最小的到至大的都一味地贪婪，从先知到祭司都行事虚谎。他们轻轻忽忽地医治我百姓的损伤，说：平安了！平安了！其实没有平安。”[37]
§77
3. False prophets speak smooth things, prophesy lies, and cry, Peace and safety, which has ever been pleasing to unconsecrated professors; hence the love of the peace and safety in the delusion of spiritualism.?Jeremiah 14:14. “Then the Lord said unto me, The prophets prophesy lies in my name. I sent them not, neither have I commanded them, neither spake unto them. They prophesy unto you a false vision and?divination, and a thing of nought, and the deceit of their heart.”?Chapter 23:16, 17. “Thus saith the Lord of hosts, hearken not unto the words of the prophets that prophesy unto you. They make you vain. They speak a vision of their own heart, and not out of the mouth of the Lord. They say still unto them that despise me, the Lord hath said, ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, no evil shall come upon you.”?Chapter 8:10, 11. “For every one from the least even unto the greatest is given to covetousness. From the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace.”?{3SG 21.3}[37]
§78
耶5:30,31. “国中有可惊骇、可憎恶的事：就是先知说假预言，祭司藉他们把持权柄；我的百姓也喜爱这些事，到了结局你们怎样行呢？”[38]
§79
Chapter 5:30, 31. “A wonderful and horrible thing is committed in the land: The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so; and what will ye do in the end thereof?”{3SG 22.1}[38]
§80
赛30:8-11. “现今你去，在他们面前将这话刻在版上，写在书上，以便传留后世，直到永永远远。因为他们是悖逆的百姓、说谎的儿女，不肯听从耶和华训诲的儿女。他们对先见说：不要望见不吉利的事，对先知说：不要向我们讲正直的话；要向我们说柔和的话，言虚幻的事。你们要离弃正道，偏离直路，不要在我们面前再提说以色列的圣者。”[39]
§81
Isaiah 30:8-11. “Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever, that this is a rebellious people, lying children, children that will not hear the law of the Lord; which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits; get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.”?{3SG 22.2}[39]
§82
另一方面，上帝的众先知却忠实地责备罪恶，作见证招致自以为义的受骗之人的忿怒。[40]
§83
On the other hand the prophets of God have faithfully reproved sin, and borne a testimony which has?called down upon their heads the wrath of the self-righteous deceived.?{3SG 22.3}[40]
§84
珥2:28-32是另一段要我们注意的经文：“以后，我要将我的灵浇灌凡有血气的。你们的儿女要说预言；你们的老年人要做异梦，少年人要见异象。在那些日子，我要将我的灵浇灌我的仆人和使女。在天上地下，我要显出奇事，有血，有火，有烟柱。日头要变为黑暗，月亮要变为血，这都在耶和华大而可畏的日子未到以前。到那时候，凡求告耶和华名的就必得救；因为照耶和华所说的，在锡安山，耶路撒冷必有逃脱的人，在剩下的人中必有耶和华所召的。”[41]
§85
Joel 2:28-32, next claims our attention. “And it shall come to pass afterward, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out my Spirit. And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered; for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.”?{3SG 23.1}[41]
§86
我们在这段预言中要注意下述要点：[42]
§87
We call attention to the following points in this prophecy:?{3SG 23.2}[42]
§88
1. 这个预言中提到的圣灵的显现与耶和华大而可畏的日子临近时的兆头有关。实际上，这些显现成了其中的一个兆头。[43]
§89
1. The manifestations of the Holy Spirit noted in this prophecy, are in connection with the signs of the near approach of the great and terrible day of the Lord. In fact, they constitute one of those signs.?{3SG 23.3}[43]
§90
2. 这段经文中所说的求告耶和华的名和余民的得救与耶和华的大日密切相关，显然指的是教会在这种必死状态的历史结束时的场景。上帝受压迫的子民还要联合一致昼夜呼求上天拯救（《路加福音》第18章）。启14:15中的第四位天使的祷告的信息所象征的就是这件事。为应允这个祷告，守上帝诫命和有耶稣见证的余民会得到拯救。[44]
§91
2. The calling on the name of the Lord, and the deliverance of the remnant, spoken of in close relation to the great day of the Lord, evidently refer to the closing scenes of the history of the church in this mortal state. The oppressed people of God are yet to raise to heaven one united day and night cry for deliverance.?Luke 18. This is symbolized by the message of prayer of the fourth angel of?Revelation 14:15. And in answer to this prayer, the remnant which keep?the commandments of God and have the testimony of Jesus, will find deliverance.?{3SG 23.4}[44]
§92
3. 我们反对那种使人心狭隘的理论，说什么老年的妇人不会做异梦，因为预言说的是：“你们的老年人要做异梦；”还说什么少年女子不会见异象，因为预言说：“少年人要见异象。”这些小气的批评家似乎圣经中的“人”和“人们”通常既指男人也指女人。《希伯来书》9:27说“按着定命，人人都有一死。”难道女人不死？《箴言》8:4说“众人哪，我呼叫你们，我向世人发声。”难道主不呼叫女人？不是的，这段预言确实说：“你们的儿女要说预言”（珥2:28）。[45]
§93
3. We object to that narrow-souled theology which will not allow the old ladies to have dreams because the prophecy says, “Your old men shall dream dreams;” And that will not allow young women to have visions because the prophecy says, “Your young men shall see visions.” These stingy critics seem to forget that “man,” and “men,” in the Scriptures, generally mean both men and women, the book says that it is “appointed unto men once to die.” Don’t women die? “Unto you, o man, I call, and my voice is to the sons of men.” Don’t the Lord call women? But the prophecy does say, “Your sons and your daughters shall prophecy.”?{3SG 24.1}[45]
§94
五旬节那天，信徒们被圣灵充满，开始说起别国的话来，令众人大感惊奇。一些不熟悉圣灵运行的人说：“他们无非是新酒灌满了”（徒2:13）。彼得回答说：“你们想这些人是醉了；其实不是醉了，因为时候刚到巳初。这正是先知约珥所说的：上帝说：在末后的日子，我要将我的灵浇灌凡有血气的。”等等。[46]
§95
On the day of Pentecost the believers were filled with the Holy Spirit, and began to speak with other tongues, to the great amazement of the multitude. Some, unacquainted with the operations of the Holy Spirit, said, “These men are full of new wine.” Peter answered, “These men are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel, and it shall come to pass in the last days, saith God, I will pour out of my Spirit,” &C.?{3SG 24.2}[46]
§96
约珥的预言适用于基督教时代。我们并不反对把彼得在这段经文中使用的“末后的日子”这个短语用于整个基督教时代，尽管它可以有更有限的含意。然而我们要记住这个事实：所预言的大事与耶和华大而可畏的日子密切相关，且是它的兆头。圣灵是在五旬节赐下的，所以彼得能指着它在那个场合对信徒的影响说：“这正是先知约珥所说的。”那就是早雨。信徒此后一直享有一定程度的圣灵，上帝也不时奇妙地彰显了祂的能力。然而，为这体制的结束保留着晚雨圣灵的沛降。这才是《约珥书》之预言主旨的应验。[47]
§97
The prophecy of Joel applies to the Christian age. And we do not object to applying the term, “last days,” here used by Peter, to this entire age, though it may have a more limited meaning. But let this fact be borne in mind, that the great events of the prophecy are in close connection with, and are signs of, the great and notable day of the Lord. The Spirit was[47]
§98
我们反对愚昧盲目地认为五旬节应验了整个预言，因此“末后的日子”是指一千八百多年以前的过去。我们发现那段圣经中只记录了方言恩赐的使用，并没有提到五旬节那天有异梦或异象。确实，外人很可能会吃惊地看到老年人睡了，并在那个激动喧嚣的场合做起异梦来。他们也很可能会以为这种人是喝醉了。此外，在五旬节那天，日头变为黑暗，月亮变为血了吗？那天是耶和华大而可畏的日子吗？没有！不是的！“末后的日子”必定包括末日。要是我们说新约全书是圣经最后的书卷，我们说得应该是对的；然而新约全书会包括最后一页。也可同样正确地称呼《启示录》或圣经的最后两卷书为最后的书卷，然而在这两种情况下，最后的书卷也包括最后一页。末后的日子也是这样。我们若称整个基督教时代或上个世纪或最近的三十年为末后的日子，则在这三种情况下末后的日子都必定包括最后一天。带着这种观点，我们就能高兴地理解珥2:28-32的预言描述的是现今的时代以上帝的子民蒙恩得福结束。基督教时代将以义人得荣耀结束；然而先要与龙的众军有一番剧烈的冲突。[48]
§99
given on the day of Pentecost; hence Peter, pointing to its influence upon believers on that occasion, could say, “This is that which was spoken by the prophet Joel.” That was the Early Rain. Believers have ever since enjoyed a degree of the Holy Spirit, and from time to time God has wonderfully manifested his power. But, for the close of the dispensation, is reserved the Latter Rain, the pouring out of the Spirit. Here is the fulfillment of the burden of the prophecy of Joel.?{3SG 24.3}[48]
§100
启12:17. “龙向妇人发怒，去与她其余的儿女争战，这儿女就是那守上帝诫命、为耶稣作见证的。”[49]
§101
We object to that stupid blindness which has the entire prophecy fulfilled on the day of Pentecost, and hence, the “last days” were past more than eighteen hundred years ago. We find in the record only the exercise of the gift of tongues. There is no account of dreams or visions on that day. Certainly the outsiders might well have been amazed on beholding old men asleep, dreaming in the midst of the excitement and uproar of the occasion. And well might they have supposed such to be stone drunk. Again, was the sun turned into darkness, and the moon into blood, on the day of Pentecost? And was that the great and terrible day of the Lord? No! No! The “last days” must embrace the last day. Should we say that the leaves of the New Testament were the last leaves of our Bible, we should speak correctly; yet they would embrace the last leaf. It would be equally correct to call the book of Revelation, or the two last leaves of the Bible, the last leaves. But in each case, the last leaves embrace the very last leaf. So with the last days. If we call the whole Christian age, or the last century, or the last thirty years, the last days, in each case the last days must embrace the?very last day. With this view of the subject we read with delight the prophetic description,?Joel 2:28-32, of the termination of the present age with gracious blessings upon the people of God. The Christian age will terminate with glory to the righteous; yet a severe conflict with the dragon host is just ahead.?{3SG 25.1}[49]
§102
妇人象征教会，教会的余民代表基督复临前的最后一代基督徒。龙与那些守上帝的诫命，就是安息日和全部诫命，并且有耶稣基督见证的人争战，根据圣经在启19:10的定义，耶稣的见证就是预言之灵。因而，这就是龙与余民争战原因。余民教导人遵守十条诫命，教导属灵恩赐的复兴，并且承认他们中间预言的恩赐。当魔鬼一只脚踏在第四诫上，另一只脚踏在由耶稣基督安置在教会中的恩赐上时，他邪恶的王权便充满了报复的快乐。然而当余民，就是上帝计划使之适合变化升天不尝死味的人“访问古道，哪是善道，便行在其间”时，龙就发怒，并且与他们争战了。[50]
§103
Revelation 12:17. “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.”?{3SG 26.1}[50]
§104
已经有所发展的龙的众军真正的精神，在赛30:8-13得到了生动的描述，就如那些恨恶纯洁的见证，却喜爱柔和的话和虚幻的事之人忽然毁灭之前所表明出来的：[51]
§105
The woman is a symbol of the church, and the remnant of the church represents the Christians of the last generation of men, living just prior to the second advent. The dragon makes war on these for keeping the commandments of God, Sabbath and all, and having the testimony of Jesus Christ, which, according to the inspired definition of?chapter 19:10, “is the spirit of prophecy.” Here, then, are the causes of the dragon’s warfare upon the remnant. They teach the observance of the Ten Commandments, and the revival of the gifts, and acknowledge the gift of prophecy among them. When the devil got one foot upon the fourth commandment, and the other upon the gifts planted in the Christian church by Jesus Christ, then his satanic majesty was filled with revengeful delight. But when the remnant, whom God designs to fit for translation to heaven without seeing death, “ask for the old paths, where is the good way, and walk therein,” then the dragon is wroth, and makes war on them.?{3SG 26.2}[51]
§106
“现今你去，在他们面前将这话刻在版上，写在书上，以便传留后世，直到永永远远。因为他们是悖逆的百姓、说谎的儿女，不肯听从耶和华训诲的儿女。他们对先见说：不要望见不吉利的事，对先知说：不要向我们讲正直的话；要向我们说柔和的话，言虚幻的事。你们要离弃正道，偏离直路，不要在我们面前再提说以色列的圣者。所以，以色列的圣者如此说：因为你们藐视这训诲的话，倚赖欺压和乖僻，以此为可靠的，故此，这罪孽在你们身上，好像将要破裂凸出来的高墙，顷刻之间忽然坍塌。”[52]
§107
The true spirit of the dragonic host, which is already being somewhat developed, is vividly described in?Isaiah 30:8-13, as being manifested just prior to?the sudden destruction of those who hate the pure testimony, and love smooth and deceitful things.?{3SG 26.3}[52]
§108
然而好怀疑的反对者质问说：“那些恩赐在哪儿呢？你们的立场如果正确，为什么那些恩赐不在上帝将它们设立在教会中之后就一直显现出来呢？现在为什么没有病人凭信心得医治呢？”我们知道这是对属灵的恩赐永存这一圣经要道主要的反对意见，所以需要予以特别注意。我们回复如下：[53]
§109
“Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever [margin, “the latter day”]; That this is a rebellious people, lying children, children that will not hear the law of the Lord; which say to the seers, See not, and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits; get you out of the way, turn aside out of the path, cause the holy one of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, because ye despise this word, and trust in oppression and perverseness, and stay thereon; therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.”?{3SG 27.1}[53]
§110
1. 在保罗的时代，病人并不总是靠信心得医治。他在提后4:20说：“特罗非摩病了，我就留他在米利都。”在提前5:23中他又对提摩太说：“因你胃口不清，屡次患病，再不要照常喝水，可以稍微用点酒。”上帝原可以应允祂仆人保罗的祷告，使特罗非摩康复，并且医治提摩太的疾病，要是这样最好的话。我们断定上帝并没有计划在教会的任何时代彰显祂的能力到使信徒中间没有病人的程度。然而在有些情况，为了病人的益处，也为了祂自己的荣耀，祂确实彰显了祂的能力，而且还会再彰显。[54]
§111
But the skeptical objector inquires, “Where are the gifts? If your position be correct, why have they not been manifested in the church all along down ever since God set them in the church? Why are not the sick healed by faith now?” We are aware that this is the principal objection brought against the scripture doctrine of the perpetuity of the gifts, therefore it demands special notice. We reply to it as follows:?{3SG 27.2}[54]
§112
2. 自称跟从基督之人不信属灵恩赐的显现，足以导致这些恩赐不会更充分地显现。经上论到基督说：“耶稣因为他们不信，就在那里不多行异能了”（太13:58）。今日许多自称以圣经为自己的指南的人有一种不虔不敬不信的精神，很象那些当基督被钉在十字架上时嘲笑祂的那些人，说：“以色列的王基督，现在可以从十字架上下来，叫我们看见，就信了”（可15:32）。他们在答复属灵恩赐永存的圣经证据时有时会说：“只要行几件奇事，我们就会信你们的道理。”上帝的计划并不满足这种精神。因为要是他们看到了满有能力的显现，就象在基督的日子或保罗和彼得的日子所看到的一样，他们也会面带冷笑地将之归于撒但的能力，要不就归于上帝的能力之外的别的什么原因。[55]
§113
1. The sick were not always healed by faith in Paul’s day. He says,?2 Timothy 4:20, “Trophimus have I left at Miletum sick.” Again he says to Timothy,?1 Timothy 5:23, “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.” God could have answered the prayers of his servant Paul, and raised up Trophimus, and?healed Timothy’s infirmities, if this had been best. We conclude that God has not designed in any age of the church to manifest His power so far that there should be no sick among Christians. But in cases where it would be for the good of the afflicted, and for His own glory, He has manifested His power, and will manifest it.?{3SG 27.3}[55]
§114
谦卑信靠的信心才能感动全能者。惟有拥有这种信心的人才能期待属灵恩赐的显现。可2:5：“耶稣见他们的信心，就对瘫子说：小子，你的罪赦了。”可9:23：“你若能信，在信的人，凡事都能。”太9:21,22：“因为她心里说：我只摸祂的衣裳，就必痊愈。耶稣转过来，看见她，就说：女儿，放心！你的信救了你。从那时候，女人就痊愈了。”太15:28：“耶稣说：妇人，你的信心是大的！照你所要的，给你成全了吧。从那时候，她女儿就好了。”[56]
§115
2. The unbelief of the professed followers of Christ in the manifestation of spiritual gifts is sufficient reason why they are not more fully manifested. It is said of Christ, “And he did not many mighty works there because of their unbelief.”?Matthew 13:58. There is an impious unbelief with many at this day who profess to take the Bible as their guide, which resembles that of those who, mockingly, said of Christ as he hung on the cross, “Let Christ, the King of Israel, descend now from the cross, that we may see and believe.” It is sometimes said in reply to the Bible evidences of the perpetuity of spiritual gifts, “Just work a few miracles, and we will believe your doctrine.” It is not God’s plan to gratify such spirits; for should they see as powerful manifestations as were seen in the days of Christ, of Paul, and Peter, they would scoffingly attribute it to the power of Satan or some other cause besides the power of God.?{3SG 28.1}[56]
§116
3. 在一般的基督教会中，属灵的恩赐已被人的信条所取代。这些恩赐的目标，就如保罗所说，乃是“为要成全圣徒，各尽其职，建立基督的身体，直等到我们众人在真道上同归于一”（弗4:12,13）。这些恩赐原是上帝所指定的使教会团结一致的手段。基督曾祈求使祂的子民合而为一，象祂与祂的父合而为一。请阅读《约翰福音》第17章。保罗也奉基督的名劝诫哥林多的信徒们要一心一意，彼此相合。请阅读林前1:10；罗15:5；腓2:1,2；彼前3:8；5:5。所赐的恩赐原是要获得这种合一的状态。[57]
§117
It is humble, confiding faith that moves omnipotence. Those only who have this faith may expect the manifestation of the gifts.?Mark 2:5. “When Jesus saw?their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.”?Chapter 9:23. “Jesus said unto him, If thou canst believe, all things are possible to him that believeth.”?Matthew 9:21, 22.?“For she said within herself, If I may but touch his garment, I shall be whole. But Jesus turned him about, and when he saw her he said, Daughter, be of good comfort,?thy faith?hath made thee whole. And the woman was made whole from that hour.”?Chapter 15:28. “Then Jesus answered and said unto her, O woman, great is?thy faith; be it unto thee even as thou wilt. And her daughter was made whole from that very hour.”?{3SG 28.2}[57]
§118
然而一般的各教会却引入了另一种保持团结的手段，即，人的信条。这些信条要使各宗派达到一种合一；然而全部证明没有多少功效，这一点是显而易见的，因为天下几乎每一个以信条为本的宗派都有“新学派”和“改革派。”因此便有了许多种的浸信会、长老会、卫理公会等等，等等。在圣经中找不到这种局面存在的理由。这些宗派并不在耶稣基督所奠定并由聪明的工头保罗所教导的合一的基础上。拒绝人为信条的较小的宗派自称以圣经为其信心和行为的准则，却拒绝属灵的恩赐，状况也好不到哪里去。在这些危险的时期，他们摇动得破碎不堪，却喊叫说：圣经！圣经！我们也会高举圣经，且会对那些把我们描绘成只要恩赐不要圣经的人说：我们并不满足于部分经卷，而是主张圣经、全部的圣经，恩赐和全部的恩赐都是我们的。[58]
§119
3. The gifts have been superseded in the popular churches by human creeds. The object of the gifts, as stated by Paul, was “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith.” These were heaven’s appointed means to secure the unity of the church. Christ prayed that his people might be one, as he was one with His father. Read?John 17. Paul exhorted the Corinthians in the name of Christ to be perfectly joined together in the same mind, and in the same judgment. Read?1 Corinthians 2:10;?Romans 15:5;?Philippians 2:1, 2;?1 Peter 3:8; V, 5. The gifts were given to secure this state of unity.?{3SG 29.1}[58]
§120
所有的宗派不可能都正确，推定没有一个宗派在信仰的全部要点上都是正确的，这不会大错。为了说明他们无法同时拥有他们的信条和属灵的恩赐，以及信条把恩赐关在门外，我们要推定上帝藉着在各宗派中拣选的器具，开始揭露这些不同宗派信条的错误。他们若接受这见证，视它是来自天上的，就会摧毁他们的信条。然而他们愿意丢掉那些信条，出来站在基督、保罗和彼得所教导的合一的立场上吗？他们决不愿意！他们宁愿一千次先下脚把上帝所拣选的谦卑器具践踏在尘埃。显而易见的是，他们若是接受恩赐，就会摧毁人为的信条，若是接受信条，就会把恩赐关在门外。第二位天使的信息把复临信徒们从以信条为本的各教会带了出来，把他们带到了能接受恩赐的地步，得以团结起来为主的降临作准备。[59]
§121
But the popular churches have introduced another means of preserving unity, namely, human creeds. These creeds secure a sort of unity to each denomination; but they have all proved inefficient, as appears from the “new schools” and “reformed” of almost every creed-bound denomination under heaven. Hence the many kinds of Baptists, of Presbyterians, and of Methodists, &C., &C. There is not an excuse for this state of things anywhere to be found in the book of?God. These sects are not on the foundation of unity laid by Jesus Christ, and taught by Paul, the wise Master Builder. And the smaller sects who reject human creeds, professing to take the Bible as their rule of faith and practice, yet reject the gifts, are not a whit better off. In these perilous times they shake to fragments, yet crying, The Bible! The Bible! We, too, would exalt the Bible, and would say to those who would represent us as taking the gifts instead of the Bible, that we are not satisfied with a part of the sacred volume, but claim as ours the Bible, and the whole Bible, gifts and all.?{3SG 29.2}[59]
§122
4. 当我们思考教会的大背道、她纯正的道理被败坏和她在旷野寄居的1260年时，我们没有在她可悲的历史中发现属灵恩赐显现的任何更清晰的记录，就不感到奇怪了。我们在此要叫大家注意由M.E.科内尔长老汇编的一部著作，题为《奇异的能力》，其中不仅有非常虔诚之人的见证，还有许多饱学的人和极其可靠的历史学家们的见证，清楚地描绘了教会关于属灵的恩赐这个问题的信仰。我们并不倚赖人的见证作为我们立场的证据；然而根据圣经明白的见证，在属灵恩赐永存的道理上变得坚固以后，发现我们关于这个要道的信仰与自从耶稣对第一批传道人说“信的人必有神迹随着”以来的虔诚、谦卑、谨慎之人的信仰和谐一致，乃是一件有说不出来的喜乐的事。[60]
§123
All the denominations cannot be right, and it may not be wrong to suppose that no one of them is right on all points of faith. To show that they cannot have their creeds and the gifts too, that creeds shut out the gifts, we will suppose that God, through chosen instruments taken from each sect, begins to show up the errors in the creeds of these different denominations. If they receive the testimony as from heaven, it would spoil their creeds. But would they throw them away and come out on the platform of unity taught by Christ, Paul, and Peter? Never! Never! They would a thousand times sooner trample the humble instruments of God’s choice into the dust. It is evident that if the gift’s were received, they would destroy human creeds, and that if creeds be received, they shut out the gifts. The second angel’s message brought the Adventists from the creed-bound churches, where they could be reached by the gifts, be united and prepared for the coming of the Lord.?{3SG 30.1}[60]
§124
无穷智慧之主无疑在很大程度上保留了这些恩赐，免得撒但利用上帝子民的无知和软弱，把他们推倒，使他们陷入狂热盲信中。许多以为自己蒙恩拥有上帝之灵显现的人，已视自己完全脱离了危险。他们很快便在属灵的事上变得骄傲自大起来，轻易被撒但掳去了。[61]
§125
4. When we consider the great apostasy of the?church, the corruption of her pure doctrines, and her sojourn of 1260 years in the wilderness, we are not surprised that we do not find on the pages of her sad history any clearer records of the manifestation of spiritual gifts. We would here call attention to a work compiled by Eld. M. E. Cornell, entitled “Miraculous Powers,” in which may be found testimonies from not only the eminently pious, but from many of the learned, and from some of the most reliable historians, fairly representing the faith of the church upon the subject of spiritual gifts. We do not rely upon the testimony of men as proof of our position; but after being established in the doctrine of the perpetuity of spiritual gifts from the plain testimony of God’s word, it is a matter of unspeakable joy to find that on this vital doctrine our faith is in harmony with the good, the humble, and the prudent, ever since Christ said to his first ministers, “These signs shall follow them that believe.”?{3SG 30.2}[61]
§126
既然有必要在保罗在肉体中留一根刺，就是撒但的差役打击他，免得他因蒙恩得到的丰富启示而变得自高，我们就可以合理地推定，凡寻求与上帝同行，并分享基督教时代一切属灵福气的人，也有自高和中魔鬼诡计的危险。魔鬼若能把这样的一个人推到极端和狂热主义，就能羞辱基督教的重要部分，比使一百人处在冷淡的形式主义获得更大的胜利。路德的历史、卫斯理的历史，以及其他靠活泼信心的能力带领教会脱离谬论和形式主义的阴影，到达更光明境地之人的历史，证明人心得到慎重平衡的必要性。凡在这一点上看不到必需谨慎的人，远远没有脱离撒但迷惑人的网罗。然而若是温柔谦卑地行在上帝面前，严格警醒、热切祷告好蒙上帝能力保守，脱离撒但的诡计。就有安全保障。上帝为祂的子民贮有大福气，而且愿意尽快赐给他们，只要他们能正确地使用这些福气使他们受益并荣耀祂。阿们。[62]
§127
Infinite wisdom has doubtless withheld them to a great extent lest Satan take advantage of the ignorance and weakness of the people of God, and push them over into fanaticism. Many who have supposed that they were favored with manifestations of the spirit of God, have regarded themselves as being quite out of danger. They soon became lifted up with pride in spiritual things, and were Satan’s easy prey.?{3SG 31.1}[62]